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महाभारतः       mahābhārataḥ - book-1, chapter-109

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जनमेजय उवाच ।
कथितो धार्तराष्ट्राणामार्षः संभव उत्तमः ।
अमानुषो मानुषाणां भवता ब्रह्मवित्तम ॥१॥
1. janamejaya uvāca ,
kathito dhārtarāṣṭrāṇāmārṣaḥ saṁbhava uttamaḥ ,
amānuṣo mānuṣāṇāṁ bhavatā brahmavittama.
1. janamejayaḥ uvāca kathitaḥ dhārtarāṣṭrāṇām ārṣaḥ
saṃbhavaḥ uttamaḥ amānuṣaḥ mānuṣāṇām bhavatā brahmavittama
1. Janamejaya said: "O best among those who know the absolute reality (brahman), you have recounted the excellent, ancient, and superhuman origin of the Dhṛtarāṣṭras, which occurred among human beings."
नामधेयानि चाप्येषां कथ्यमानानि भागशः ।
त्वत्तः श्रुतानि मे ब्रह्मन्पाण्डवानां तु कीर्तय ॥२॥
2. nāmadheyāni cāpyeṣāṁ kathyamānāni bhāgaśaḥ ,
tvattaḥ śrutāni me brahmanpāṇḍavānāṁ tu kīrtaya.
2. nāmadheyāni ca api eṣām kathyamānāni bhāgaśaḥ
tvattaḥ śrutāni me brahman pāṇḍavānām tu kīrtaya
2. And their names, as they were recounted part by part, I have heard from you, O Brahman (Vaiśampāyana). Now, please narrate the names of the Pāṇḍavas.
ते हि सर्वे महात्मानो देवराजपराक्रमाः ।
त्वयैवांशावतरणे देवभागाः प्रकीर्तिताः ॥३॥
3. te hi sarve mahātmāno devarājaparākramāḥ ,
tvayaivāṁśāvataraṇe devabhāgāḥ prakīrtitāḥ.
3. te hi sarve mahātmānaḥ devarājaparākramāḥ
tvayā eva aṃśa avataraṇe devabhāgāḥ prakīrtitāḥ
3. Indeed, all those great-souled (mahātman) beings, possessing valor like that of the king of the gods, have been declared by you to be portions of the gods, manifesting through partial descents.
तस्मादिच्छाम्यहं श्रोतुमतिमानुषकर्मणाम् ।
तेषामाजननं सर्वं वैशंपायन कीर्तय ॥४॥
4. tasmādicchāmyahaṁ śrotumatimānuṣakarmaṇām ,
teṣāmājananaṁ sarvaṁ vaiśaṁpāyana kīrtaya.
4. tasmāt icchāmi aham śrotum atimānuṣakarmaṇām
teṣām ājananam sarvam vaiśampāyana kīrtaya
4. Therefore, O Vaiśampāyana, I desire to hear the entire account of their birth (ājanana) and their superhuman (atimānuṣa) deeds (karma). Please narrate (kīrtaya) it.
वैशंपायन उवाच ।
राजा पाण्डुर्महारण्ये मृगव्यालनिषेविते ।
वने मैथुनकालस्थं ददर्श मृगयूथपम् ॥५॥
5. vaiśaṁpāyana uvāca ,
rājā pāṇḍurmahāraṇye mṛgavyālaniṣevite ,
vane maithunakālasthaṁ dadarśa mṛgayūthapam.
5. vaiśampāyana uvāca rājā pāṇḍuḥ mahāraṇye mṛgavyālaniṣevite
vane maithunākālastham dadarśa mṛgayūthapam
5. Vaiśampāyana said: King Pāṇḍu, in a large forest frequented by deer and wild animals, saw a lord of a deer herd (mṛgayūthapa) engaged in the act of copulation (maithuna).
ततस्तां च मृगीं तं च रुक्मपुङ्खैः सुपत्रिभिः ।
निर्बिभेद शरैस्तीक्ष्णैः पाण्डुः पञ्चभिराशुगैः ॥६॥
6. tatastāṁ ca mṛgīṁ taṁ ca rukmapuṅkhaiḥ supatribhiḥ ,
nirbibheda śaraistīkṣṇaiḥ pāṇḍuḥ pañcabhirāśugaiḥ.
6. tataḥ tām ca mṛgīm tam ca rukmapuṅkhaiḥ supatribhiḥ
nirbibheda śaraiḥ tīkṣṇaiḥ pāṇḍuḥ pañcabhiḥ āśugaiḥ
6. Then, Pāṇḍu, with five sharp, swift-flying arrows that had golden shafts and were well-feathered, pierced both that doe and that stag.
स च राजन्महातेजा ऋषिपुत्रस्तपोधनः ।
भार्यया सह तेजस्वी मृगरूपेण संगतः ॥७॥
7. sa ca rājanmahātejā ṛṣiputrastapodhanaḥ ,
bhāryayā saha tejasvī mṛgarūpeṇa saṁgataḥ.
7. saḥ ca rājan mahātejāḥ ṛṣiputraḥ tapodhanaḥ
bhāryayā saha tejasvī mṛgarūpeṇa saṃgataḥ
7. And he, O King, was a son of a sage, greatly radiant and rich in asceticism (tapas), who, along with his brilliant wife, had taken on the form of a deer.
संसक्तस्तु तया मृग्या मानुषीमीरयन्गिरम् ।
क्षणेन पतितो भूमौ विललापाकुलेन्द्रियः ॥८॥
8. saṁsaktastu tayā mṛgyā mānuṣīmīrayangiram ,
kṣaṇena patito bhūmau vilalāpākulendriyaḥ.
8. samsaktaḥ tu tayā mṛgyā mānuṣīm īrayan giram
kṣaṇena patitaḥ bhūmau vilalāpa ākulendriyaḥ
8. Indeed, engrossed with that deer and uttering human words, he instantly fell to the ground, lamenting with agitated senses.
मृग उवाच ।
काममन्युपरीतापि बुद्ध्यङ्गरहितापि च ।
वर्जयन्ति नृशंसानि पापेष्वभिरता नराः ॥९॥
9. mṛga uvāca ,
kāmamanyuparītāpi buddhyaṅgarahitāpi ca ,
varjayanti nṛśaṁsāni pāpeṣvabhiratā narāḥ.
9. mṛgaḥ uvāca kāmamanyuparītā api buddhy-aṅga-rahitā
api ca varjayanti nṛśaṃsāni pāpeṣu abhiratā narāḥ
9. The deer said: "Even when overcome by desire (kāma) and anger, and even though devoid of intellectual faculties, men (nara) who are engrossed in sinful acts (pāpa) still avoid truly cruel deeds."
न विधिं ग्रसते प्रज्ञा प्रज्ञां तु ग्रसते विधिः ।
विधिपर्यागतानर्थान्प्रज्ञा न प्रतिपद्यते ॥१०॥
10. na vidhiṁ grasate prajñā prajñāṁ tu grasate vidhiḥ ,
vidhiparyāgatānarthānprajñā na pratipadyate.
10. na vidhim grasate prajñā prajñām tu grasate vidhiḥ
vidhiparyāgatān arthān prajñā na pratipadyate
10. Wisdom (prajñā) does not overpower destiny (vidhi); rather, destiny (vidhi) overpowers wisdom (prajñā). Wisdom (prajñā) cannot comprehend the things that have arrived due to destiny (vidhi).
शश्वद्धर्मात्मनां मुख्ये कुले जातस्य भारत ।
कामलोभाभिभूतस्य कथं ते चलिता मतिः ॥११॥
11. śaśvaddharmātmanāṁ mukhye kule jātasya bhārata ,
kāmalobhābhibhūtasya kathaṁ te calitā matiḥ.
11. śaśvat dharmātmanām mukhye kule jātasya bhārata
kāmalobhābhibhūtasya katham te calitā matiḥ
11. O Bharata, how is it that your intellect (mati) has deviated, after being born in the foremost lineage (kula) of perpetually righteous individuals (dharmātman), and being overcome by desire (kāma) and greed?
पाण्डुरुवाच ।
शत्रूणां या वधे वृत्तिः सा मृगाणां वधे स्मृता ।
राज्ञां मृग न मां मोहात्त्वं गर्हयितुमर्हसि ॥१२॥
12. pāṇḍuruvāca ,
śatrūṇāṁ yā vadhe vṛttiḥ sā mṛgāṇāṁ vadhe smṛtā ,
rājñāṁ mṛga na māṁ mohāttvaṁ garhayitumarhasi.
12. pāṇḍuḥ uvāca śatrūṇām yā vadhe vṛttiḥ sā mṛgāṇām vadhe
smṛtā rājñām mṛga na mām mohāt tvam garhayitum arhasi
12. Pandu said: "The practice (vṛtti) observed in the killing of enemies is considered (smṛtā) applicable to the killing of deer for kings. O deer, you should not censure me out of delusion (moha)."
अच्छद्मनामायया च मृगाणां वध इष्यते ।
स एव धर्मो राज्ञां तु तद्विद्वान्किं नु गर्हसे ॥१३॥
13. acchadmanāmāyayā ca mṛgāṇāṁ vadha iṣyate ,
sa eva dharmo rājñāṁ tu tadvidvānkiṁ nu garhase.
13. acchadmanā amāyayā ca mṛgāṇāṃ vadhaḥ iṣyate saḥ
eva dharmaḥ rājñām tu tat vidvān kim nu garhase
13. The killing of deer, performed without deceit or illusion (māyā), is considered permissible. Indeed, that very act is the natural law (dharma) for kings. Since you know this, why do you censure it?
अगस्त्यः सत्रमासीनश्चचार मृगयामृषिः ।
आरण्यान्सर्वदैवत्यान्मृगान्प्रोक्ष्य महावने ॥१४॥
14. agastyaḥ satramāsīnaścacāra mṛgayāmṛṣiḥ ,
āraṇyānsarvadaivatyānmṛgānprokṣya mahāvane.
14. agastyaḥ satram āsīnaḥ cacāra mṛgayām ṛṣiḥ
āraṇyān sarvadaivatyān mṛgān prokṣya mahāvane
14. The sage Agastya, while conducting a sacrificial session (sattra), went hunting. He consecrated (prokṣya) the forest-dwelling animals, dedicating them to all deities, within the great forest.
प्रमाणदृष्टधर्मेण कथमस्मान्विगर्हसे ।
अगस्त्यस्याभिचारेण युष्माकं वै वपा हुता ॥१५॥
15. pramāṇadṛṣṭadharmeṇa kathamasmānvigarhase ,
agastyasyābhicāreṇa yuṣmākaṁ vai vapā hutā.
15. pramāṇadṛṣṭadharmeṇa katham asmān vigarhase
agastyasya abhicāreṇa yuṣmākam vai vapā hutā
15. How can you blame us, given that this action is in accordance with a natural law (dharma) established by authoritative evidence? Indeed, it was by Agastya's malevolent ritual (abhicāra) that your very fat (vapa) was offered as an oblation.
मृग उवाच ।
न रिपून्वै समुद्दिश्य विमुञ्चन्ति पुरा शरान् ।
रन्ध्र एषां विशेषेण वधकालः प्रशस्यते ॥१६॥
16. mṛga uvāca ,
na ripūnvai samuddiśya vimuñcanti purā śarān ,
randhra eṣāṁ viśeṣeṇa vadhakālaḥ praśasyate.
16. mṛgaḥ uvāca na ripūn vai samuddiśya vimuñcanti purā
śarān randhraḥ eṣām viśeṣeṇa vadhakālaḥ praśasyate
16. The deer said: 'Indeed, in former times, people did not release arrows without specifically targeting enemies. Their vulnerability, especially, is considered the appropriate time for killing.'
पाण्डुरुवाच ।
प्रमत्तमप्रमत्तं वा विवृतं घ्नन्ति चौजसा ।
उपायैरिषुभिस्तीक्ष्णैः कस्मान्मृग विगर्हसे ॥१७॥
17. pāṇḍuruvāca ,
pramattamapramattaṁ vā vivṛtaṁ ghnanti caujasā ,
upāyairiṣubhistīkṣṇaiḥ kasmānmṛga vigarhase.
17. pāṇḍuḥ uvāca pramattam apramattam vā vivṛtam ghnanti ca
ojasā upāyaiḥ iṣubhiḥ tīkṣṇaiḥ kasmāt mṛga vigarhase
17. Pāṇḍu said: 'They kill with force, whether one is careless (pramatta) or attentive, or exposed (vivṛta). Why do you, O deer, censure this action, which is done through strategic means and sharp arrows?'
मृग उवाच ।
नाहं घ्नन्तं मृगान्राजन्विगर्हे आत्मकारणात् ।
मैथुनं तु प्रतीक्ष्यं मे स्यात्त्वयेहानृशंसतः ॥१८॥
18. mṛga uvāca ,
nāhaṁ ghnantaṁ mṛgānrājanvigarhe ātmakāraṇāt ,
maithunaṁ tu pratīkṣyaṁ me syāttvayehānṛśaṁsataḥ.
18. mṛga uvāca na aham ghnantam mṛgān rājan vigarhe ātma-kāraṇāt
maithunam tu pratīkṣyam me syāt tvayā iha anṛśaṃsataḥ
18. The deer said: "O King, I do not condemn one who kills deer for his own sake. However, out of compassion (anṛśaṃsa), you should wait for my mating to be over here."
सर्वभूतहिते काले सर्वभूतेप्सिते तथा ।
को हि विद्वान्मृगं हन्याच्चरन्तं मैथुनं वने ।
पुरुषार्थफलं कान्तं यत्त्वया वितथं कृतम् ॥१९॥
19. sarvabhūtahite kāle sarvabhūtepsite tathā ,
ko hi vidvānmṛgaṁ hanyāccarantaṁ maithunaṁ vane ,
puruṣārthaphalaṁ kāntaṁ yattvayā vitathaṁ kṛtam.
19. sarva-bhūta-hite kāle sarva-bhūta-īpsite
tathā kaḥ hi vidvān mṛgam hanyāt
carantam maithunam vane puruṣa-artha-phalam
kāntam yat tvayā vitatham kṛtam
19. "At a time beneficial and desired by all beings, what truly wise person (vidvān) would kill a deer that is engaged in mating in the forest? You have rendered fruitless this cherished outcome, which is the very result of human purpose (puruṣārtha)."
पौरवाणामृषीणां च तेषामक्लिष्टकर्मणाम् ।
वंशे जातस्य कौरव्य नानुरूपमिदं तव ॥२०॥
20. pauravāṇāmṛṣīṇāṁ ca teṣāmakliṣṭakarmaṇām ,
vaṁśe jātasya kauravya nānurūpamidaṁ tava.
20. pauravāṇām ṛṣīṇām ca teṣām akliṣṭa-karmaṇām
vaṃśe jātasya kauravya na anurūpam idam tava
20. "O Kauravya, this action of yours is not appropriate for you, who were born in the lineage of the Purus and of those sages whose actions (karma) were untainted."
नृशंसं कर्म सुमहत्सर्वलोकविगर्हितम् ।
अस्वर्ग्यमयशस्यं च अधर्मिष्ठं च भारत ॥२१॥
21. nṛśaṁsaṁ karma sumahatsarvalokavigarhitam ,
asvargyamayaśasyaṁ ca adharmiṣṭhaṁ ca bhārata.
21. nṛśaṃsam karma su-mahat sarva-loka-vigarhitam
asvargyam ayaśasyam ca adharmiṣṭham ca bhārata
21. "This cruel (nṛśaṃsa) and very serious deed is censured by all people. It does not lead to heaven, it is disgraceful, and it is exceedingly unrighteous (adharmiṣṭha), O Bhārata."
स्त्रीभोगानां विशेषज्ञः शास्त्रधर्मार्थतत्त्ववित् ।
नार्हस्त्वं सुरसंकाश कर्तुमस्वर्ग्यमीदृशम् ॥२२॥
22. strībhogānāṁ viśeṣajñaḥ śāstradharmārthatattvavit ,
nārhastvaṁ surasaṁkāśa kartumasvargyamīdṛśam.
22. strī-bhogānām viśeṣajñaḥ śāstra-dharma-artha-tattva-vit
na arhasi tvam sura-saṃkāśa kartum asvargyam īdṛśam
22. "You, who are an expert in marital pleasures, and who know the true essence of scriptures, of natural law (dharma), and of life's purpose (artha) – you, who are like a god, should not perform such a deed that does not lead to heaven."
त्वया नृशंसकर्तारः पापाचाराश्च मानवाः ।
निग्राह्याः पार्थिवश्रेष्ठ त्रिवर्गपरिवर्जिताः ॥२३॥
23. tvayā nṛśaṁsakartāraḥ pāpācārāśca mānavāḥ ,
nigrāhyāḥ pārthivaśreṣṭha trivargaparivarjitāḥ.
23. tvayā nṛśaṃsakartāraḥ pāpācārāḥ ca mānavāḥ |
nigrāhyāḥ pārthivaśreṣṭha trivargaparivarjitāḥ
23. O best of kings, you must restrain those cruel and sinful human beings who have abandoned the three aims of life (righteous conduct (dharma), prosperity, and pleasure).
किं कृतं ते नरश्रेष्ठ निघ्नतो मामनागसम् ।
मुनिं मूलफलाहारं मृगवेषधरं नृप ।
वसमानमरण्येषु नित्यं शमपरायणम् ॥२४॥
24. kiṁ kṛtaṁ te naraśreṣṭha nighnato māmanāgasam ,
muniṁ mūlaphalāhāraṁ mṛgaveṣadharaṁ nṛpa ,
vasamānamaraṇyeṣu nityaṁ śamaparāyaṇam.
24. kim kṛtam te naraśreṣṭha nighnataḥ
mām anāgasam | munim mūlaphalāhāram
mṛgaveṣadharam nṛpa | vasamānam
araṇyeṣu nityam śamaparāyaṇam
24. O best among men, O king, what have you done by killing me, an innocent sage (muni), who lives on roots and fruits, disguised as a deer, dwelling in the forests, and always devoted to tranquility?
त्वयाहं हिंसितो यस्मात्तस्मात्त्वामप्यसंशयम् ।
द्वयोर्नृशंसकर्तारमवशं काममोहितम् ।
जीवितान्तकरो भाव एवमेवागमिष्यति ॥२५॥
25. tvayāhaṁ hiṁsito yasmāttasmāttvāmapyasaṁśayam ,
dvayornṛśaṁsakartāramavaśaṁ kāmamohitam ,
jīvitāntakaro bhāva evamevāgamiṣyati.
25. tvayā aham hiṃsitaḥ yasmāt tasmāt
tvām api asaṃśayam | dvayoḥ nṛśaṃsakartāram
avaśam kāmamohitam |
jīvitāntakaraḥ bhāvaḥ evam eva āgamiṣyati
25. Because I have been harmed by you, therefore, without a doubt, a death-bringing state will likewise come upon you - the one who acts cruelly towards both (the male and female deer), helplessly deluded by desire (kāma).
अहं हि किंदमो नाम तपसाप्रतिमो मुनिः ।
व्यपत्रपन्मनुष्याणां मृग्यां मैथुनमाचरम् ॥२६॥
26. ahaṁ hi kiṁdamo nāma tapasāpratimo muniḥ ,
vyapatrapanmanuṣyāṇāṁ mṛgyāṁ maithunamācaram.
26. aham hi kiṃdamaḥ nāma tapasā apratimaḥ muniḥ |
vyapatrapan manuṣyāṇām mṛgyām maithunam ācaram
26. Indeed, I am a sage (muni) named Kindama, unequalled in my asceticism (tapas). Ashamed of human beings, I engaged in sexual intercourse in the form of a female deer.
मृगो भूत्वा मृगैः सार्धं चरामि गहने वने ।
न तु ते ब्रह्महत्येयं भविष्यत्यविजानतः ।
मृगरूपधरं हत्वा मामेवं काममोहितम् ॥२७॥
27. mṛgo bhūtvā mṛgaiḥ sārdhaṁ carāmi gahane vane ,
na tu te brahmahatyeyaṁ bhaviṣyatyavijānataḥ ,
mṛgarūpadharaṁ hatvā māmevaṁ kāmamohitam.
27. mṛgaḥ bhūtvā mṛgaiḥ sārdham carāmi
gahane vane | na tu te brahmahatyā
iyam bhaviṣyati avijānataḥ |
mṛgarūpadharam hatvā mām evam kāmamohitam
27. Having become a deer, I roam with other deer in a dense forest. However, for you, who killed me, disguised as a deer and thus deluded by desire (kāma), without knowing my true identity, this will not be the sin of killing a brahmin.
अस्य तु त्वं फलं मूढ प्राप्स्यसीदृशमेव हि ।
प्रियया सह संवासं प्राप्य कामविमोहितः ।
त्वमप्यस्यामवस्थायां प्रेतलोकं गमिष्यसि ॥२८॥
28. asya tu tvaṁ phalaṁ mūḍha prāpsyasīdṛśameva hi ,
priyayā saha saṁvāsaṁ prāpya kāmavimohitaḥ ,
tvamapyasyāmavasthāyāṁ pretalokaṁ gamiṣyasi.
28. asya tu tvam phalam mūḍha prāpsyasi
īdṛśam eva hi priyayā saha saṃvāsam
prāpya kāmavimohitaḥ tvam api
asyām avasthāyām pretalokam gamiṣyasi
28. O foolish one, you will certainly obtain this very consequence. Having been deluded by desire and having enjoyed intimacy with your beloved, you too will go to the realm of the departed in this very state.
अन्तकाले च संवासं यया गन्तासि कान्तया ।
प्रेतराजवशं प्राप्तं सर्वभूतदुरत्ययम् ।
भक्त्या मतिमतां श्रेष्ठ सैव त्वामनुयास्यति ॥२९॥
29. antakāle ca saṁvāsaṁ yayā gantāsi kāntayā ,
pretarājavaśaṁ prāptaṁ sarvabhūtaduratyayam ,
bhaktyā matimatāṁ śreṣṭha saiva tvāmanuyāsyati.
29. antakāle ca saṃvāsam yayā gantā asi
kāntayā pretarājavaśam prāptam
sarvabhūtaduratyayam bhaktyā matimatām
śreṣṭha sā eva tvām अनुयास्यति
29. O best among the wise, at the time of death, that very association with your beloved, with whom you will go and which will reach the dominion of the king of spirits (pretarāja) - a dominion difficult for all beings to overcome - she alone will follow you through her devotion (bhakti).
वर्तमानः सुखे दुःखं यथाहं प्रापितस्त्वया ।
तथा सुखं त्वां संप्राप्तं दुःखमभ्यागमिष्यति ॥३०॥
30. vartamānaḥ sukhe duḥkhaṁ yathāhaṁ prāpitastvayā ,
tathā sukhaṁ tvāṁ saṁprāptaṁ duḥkhamabhyāgamiṣyati.
30. vartamānaḥ sukhe duḥkham yathā aham prāpitaḥ tvayā
tathā sukham tvām samprāptam duḥkham abhyāgamiṣyati
30. Just as I, while dwelling in happiness, was subjected to sorrow by you, so too, when happiness reaches you, sorrow will certainly come upon you.
वैशंपायन उवाच ।
एवमुक्त्वा सुदुःखार्तो जीवितात्स व्ययुज्यत ।
मृगः पाण्डुश्च शोकार्तः क्षणेन समपद्यत ॥३१॥
31. vaiśaṁpāyana uvāca ,
evamuktvā suduḥkhārto jīvitātsa vyayujyata ,
mṛgaḥ pāṇḍuśca śokārtaḥ kṣaṇena samapadyata.
31. vaiśampāyana uvāca evam uktvā suduḥkhārtaḥ jīvitāt saḥ
vyayujyata mṛgaḥ pāṇḍuḥ ca śokārtaḥ kṣaṇena samapadyata
31. Vaiśampāyana said: Having spoken thus, the deer, deeply distressed by sorrow, departed from life. And Pāṇḍu, afflicted by grief, in an instant became like the deer (i.e., also succumbed).